A special section is read in beit ha-kәnës′ët reviewing the instructions for Pës′akh.
The îÇôÀèÄéø: Shәm•ot′ 12.1-20
The Ma•phƏtir′ for Shab•ât′ ha-Kho′dësh replaces the regular Ma•phƏtir′ selection.
pâ•suq′ 12.19:
ùÒÀàÉø ìÉà éÄîÌÈöÅà áÌÀáÈúÌÅéëÆí
The practice among mainstream Orthodox Jews is to fictitiously "sell"—perhaps more accurately (still fictitiously) pawn—leavened products, via a rabbi, to some gentile for a token sum with a tacit understanding that it will be bought back at the same price after the seven days. The Orthodox Jews continue to store the leaven physically in their own cupboards, which they tape shut for the seven days. This practice, however, doesn't satisfy the requirement of 12.19 that no ùÒÀàÉø be found in ones home (which, by extension, includes all of one's property). Thus, this is another area in which the Nәtzâr•im′ are stricter than all other Orthodox Jews.
This strictness is mostly counterbalanced by the historical recognition that many of the products which rabbis today forbid were not included within the purview of ùÒÀàÉø. The result of this is that the Nәtzâr•im′, to accommodate modern rabbinical rulings and promote harmony within Beit Yis•râ•eil′, stow away products forbidden by the rabbis in the same manner as other Jews with the exception that the Nәtzâr•im′ additionally forbid the inclusion of ùÒÀàÉø even in these closed-off areas. All ùÒÀàÉø must be removed from one's house and property. The legal fiction of "selling" ùÒÀàÉø to transfer "ownership" to a gentile during the seven days is a legal fiction without logical validity. The rabbinic legal fiction presumes, in clear contradiction to Tor•âh′, to both add (a dispensation) and diminish (a mitz•wâh′) from Tor•âh′. This legal fiction is, therefore, invalid—i.e., not Halâkh•âh′—in the opinion of the Nәtzâr•im′
Ha•phƏtâr•âh′ Teimân•it′ No•sakh′ Ba•lad•i′:
'éçæ÷àì î"ä è' – î"å ä
(Yәkhëz•qeil′ 45.9–46.5), not the Sәphârâd•it′ Yәkhëz•qeil′ 45.18–46.5 or Ash•kәnaz′it Yәkhëz•qeil′ 45.16–46.18.
The Ha•phƏtâr•âh′ for this special Shab•ât′ takes precedence over the regular Ha•phƏtâr•âh′ for the Pâ•râsh•at′ Shâ•vu′a.
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45.17: åÀòÇì äÇðÈÌùÒÄéà éÄäÀéÆä, äÈòåÉìåÉú åÀäÇîÌÄðÀçÈä åÀäÇðÌÅñÆêÀ; áÌÇçÇâÌÄéí åÌáÆçÃãÈùÑÄéí åÌÌáÇùÑÌÇáÌÈúåÉú, áÌÀëÈì-îåÉòÂãÅé áÌÅéú éÄùÑÀøÈàÅì; äåÌà-éÇòÂùÑÆä àÆú-äÇçÇèÌÈàú åÀàÆú-äÇîÌÄðÀçÈä, åÀàÆú-äÈòåÉìÈä åÀàÆú-äÇùÑÌÀìÈîÄéí, ìÀëÇôÌÅø áÌÀòÇã áÌÅéú-éÄùÒÀøÈàÅì:
The principle that the Mâ•shi′akh Bën-Dâ•wid′ officiates the offering of ki•pur′ is well-accepted in classic Judaism and firmly-grounded in Tor•âh′. Where both Christian gentiles and Christian Jews err is in assuming that divinity of an anti-Judaic Christian christ is implied.
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The Ha•phƏtâr•âh′ this week focuses on the Mâ•shi′akh, upon whom Yәkhëz•qeil′ ha-Nâ•vi′ bestows the honorific title ðÈÌùÒÄéà, in the Messianic Era that, in our opinion, has already begun (see 1994.07 issue).
Yәkhëz•qeil′ ha-Nâ•vi′ also assigns all of the responsibilities for the sacrifices to make expiation in the Messianic Era to this ðÈÌùÒÄéà.
We should long ago have ceased being surprised when the Hebrew differs significantly from the English. It's better to learn even one authentic word of Ta•na"kh′ (Iv•rit′, not a translation) than to memorize the entire English version verbatim.
45.16: ëÌÉì äÈòÈí äÈàÈøÆõ, éÄäÀéåÌ àÆì-äÇúÌÀøåÌîÈä äÇæÌÉàú; ìÇðÈÌùÒÄéà áÌÀéÄùÒÀøÈàÅì
The òÈí isn't merely to give these things as a úÌÀøåÌîÈä to the ðÈÌùÒÄéà, they are to be that úÌÀøåÌîÈä to the ðÈÌùÒÄéà!
For years, I was intimately involved in Christian eschatology. I researched and learned. It continues to baffle me how Christian teachers of prophecy fail to recognize, despite books like Artscroll's Yechezkel, that Yәkhëz•qeil′ ha-Nâ•vi′ describes the ðÈÌùÒÄéà in the Messianic Era practicing not Christian liturgy and holidays, but promulgating the ancient Judaic liturgy and holidays as if they had never changed:
It is long-established in Judaism that this refers to the "appointed pilgrimages," viz. Pës′akh, shâvu•ot′, Khag ha-Suk•ot′, Yom Tәru•âh′ and Yom Ki•pur′—of Bәn•ei′-Yis•râ•eil′!
So why aren't Christians abandoning goy•im′ Roman-Hellenism (Christianity) with its man-god and following the authentic teachings of Rib′i Yәho•shu′a in halakhic Judaism?
If this ðÈÌùÒÄéà is Rib′i Yәho•shu′a the Mâ•shi′akh, as the Nәtzâr•im′ believe, then the non-Christian religious Jews described by Yәkhëz•qeil′ ha-Nâ•vi′ are found exclusively in the legitimate religious Jewish community—and the Nәtzâr•im′ are the only followers of Rib′i Yәho•shu′a as Mâ•shi′akh recognized by Orthodox Halâkh•âh′ and the State of Yis•râ•eil′.
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